As we continue our perusal of the sacred repertoire of Giovanni Pierluigi da Palestrina, the greatest Italian composer of the 16th century, we sample his Tu est Petrus, a musical composition for the Feast of Saint Peter the Apostle.
This performance is by the Tallis Scholars, with Peter Philips conducting.
FromRome.Info publishes this music by Palestrina to honor Popr Benedict on today’s Feast of the Chair of Saint Peter.
Most priests do not know that they have a canonical right to stop naming Bergoglio in the Canon of the Mass. They think wrongly that to do so would either be outside of their authority or would involve an act of schism. That it is not schism nor a sin, is proven thus:
First, a validly elected Pope must be named in the Canon of the Mass as a sign of communion. This is by tradition and liturgical law.
Second: Pope Benedict XVI was validly elected Roman Pontiff on April 19, 2005 A. D., just three days after his 78th birthday.
This is a dogmatic fact, which cannot be denied.
No validly elected pope’s name must be omitted from the Canon of the Mass during his lifetime, or before he validly resigns.
Third: Pope Benedict XVI did not resign on Feb. 11, 2013, he merely retired from the active ministry, as he himself said on Feb. 28, 2013 in his final Allocution (see other evidence here). For extensive canonical information about this see ppbxvi.org.
Fourth: That Pope Benedict XVI did validly resign was the falsehood which emanated from the Desk of Cardinal Sodano. (See explanation here)
Now just as Cardinal Sodano should have acted, is how all priest should act. Namely,
In accord with Canon 40, Priests who are to say mass hold a munus which is merely executory, in regard to whom to name at Mass in the Canon as Pope. This is because they do not decide on their own authority who is the pope and who is not the pope. They follow the command of a superior. That superior is above all the Pope.
If a pope therefore does not renounce his office in accord with canon 332 §2, because he renounces his ministerium instead, that renunciation has no canonical effect, because there is no canon in the Church’s laws which regard the renunciation of ministries.
Therefore, in accord with canon 40 and 41 A PRIEST IS FORBIDDEN to alter the name of the Pope in the Canon of the Mass. He cannot act on the basis of the declaration of Non Solum Propter in the same illegal manner Cardinal Sodano did. To do so would be to collaborate in his grave crime, deceive the faithful and enter into de facto schism with Pope Benedict. (see that article for a greater explanation of the crime and moral offence)
Therefore, a priest must continue to name Benedict in the Canon of the Mass.
Therefore, a priest must cease and desist naming Francis as soon as he recognizes the validity of this canonical argument.
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(This argument is not that of the Editor of FromRome.Info, who has merely expanded it for a fuller explanation — There are already a great number of priests who do not name Francis, but name Benedict instead, some openly, some secretly, some by saying for the Holy Father, without a specific name. God bless and strengthen and multiply these priests!)
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CREDITS: The Featured Image is a photo taken by Br. Bugnolo of the Papal Altar at the Basilica of Saint Lawrence, here at Rome.
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https://youtu.be/IksdCSgB–g
WISHING EVERYONE A BLESSED FEAST OF THE ASSUMPTION
Behold, Giovanni Pierluigi da Palestrina, the greatest Italian composer of the 16th century, who sanctified this Feast with his Missa Assumpta est Maria in caelum, the Mass for the Assumption of Our Lady unto Heaven.
This performance is by Peter Phillips, conductor and the Tallis sholars.
by Br. Alexis Bugnolo
It is one thing for a hermit in a remote monastery to use the internet to do research and publish books of videos. But it is quite another thing for a Catholic in a city to shut himself up in his apartment, forsaking all human interaction with those in the city, because of his constant use of social media.
The difference between the two is that one has forsaken human company for God, and the other has forsake human company for himself.
The first is an act of religion, the second is anti-social behavior.
Much has been written on the destructive nature of the internet on the grounds of pornography, but little on the grounds that its use frequently leads to dehumanization.
You cannot control humanity and enslave the masses easily without the internet. With social media it has become easier, and with cellphones very easy. So many persons have such poor habits of self reflection — because they do not pray nor do they examine their own consciences before God — that the allure of the latest app or method of electronic social communication is enough to remove them from all human society.
Over my nearly 40 years of vocation I have seen so many Catholics who are devout become inactive and neglect the works of mercy in their own neighborhoods and cities. They have bought the lie that sharing information is all that God requires of us. And the result of this slide into the virtual world is the dissolution of the Church.
The Corona Plandemic targeted the remnants of parish communities by banning the mass and sacraments. The TV or VIDEO mass in live streaming was presented as an equivalent substitute. This is completely and in every respect contrary to the Faith.
The Virus Mass — that is the mass with rubrics changed to suit the paranoia desired by the Plandemic — will be the next horror. It violates the authority of the Church, who alone governs what goes on in the Church. It violates the authority of Christ Who by His resurrection assured us that He was the Source of all Life and Health, and Who in ascending into Heaven assured us that He has receive authority and power over everything, even infections. But Who yet gave us the sacraments in the form which requires human contact and personal testimony without hiding who we are.
The virus mass would never have been considered acceptable without the advent of the TV Mass, the Internet Mass and the addiction to social media. The masquerade mass is like Social Media, where you can hide who you are and pretend.
None of this is Catholic, human, humane or rational.
God is Truth and we must worship Him in spirit and in truth. And as Saint Paul teaches, to worship God spiritually, we must worship Him rationally.
This also means we must live among human beings in person and in the real world. It is an obligation of Christian faith, because Our God is the God of the real world, not the gods of social media, such as Zuckerberg, Bill Gates, Jack Dorsey, Adam Mosseri, or Sundar Pichai. None of whom is even a Catholic.
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by Br. Alexis Bugnolo
For Part I click here.
In this second part, I will reprint the Formula for the Consecration of a Bishop from the Roman Pontifical used by Pope Leo XIII, and present my own English translation of it, so you can understand what the Roman Church used to do.
| Latin | English |
| Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere, Domine sancte, Pater omnipotens, aeterne Deus, honor omnium dignitatum, quae gloriae tuae sacris famulantur ordinibus. Deus, qui Moysen famulum tuum secreti familiaris affatu, inter caetera coelestis documenta culturae, de habitu quoque indumenti sacerdotalis instituens, electum Aaron mystico amictu vestiri inter sacra jussisti, ut intelligentiae sensum de exemplis priorum caperet secutura posteritas, ne eruditio doctrinae tuae ulli deesset aetati. Cum et apud veteres reverentiam ipsa significationum species obtineret, et apud nos certiora essent experimenta rerum, quam aenigmata figurarum. Illius namque Sacerdotii anterioris habitus, nostrae mentis ornatus est, et Pontificalem gloriam non jam nobis honor commendat vestium, sed splendor animarum. Quia et illa, quae tunc carnalibus blandiebantur obtutibus, ea potius, quae in ipsis erant, intelligenda poscebant. Et idcirco huic famulo tuo, quem ad Sacerdotii ministerum elegisti, hanc, quaesumus, Domine, gratiam largiaris, ut quidquid illa velamina in fulgore auri, in nitore gemmarum, et in multimodi operis varietate signabant, hoc in ejus moribus actibusque clarescat. Comple in Sacerdote tuo ministerii tui summam, et ornamentis totius glorificationis instructum, coelestis unguenti rore sanctifica. | Truly worthy and just it is, equitable and salvific, that we give Thee thanks always, and everywhere, Holy Lord, Father Omnipotent, Eternal God, the Honor of every dignity which accompanies the sacred Orders of Thy Glory. O God, Who when instituting Moses, Thy servant, by the breath of a secret familiarity, among all the other documents of heavenly worship, concerning, too, the wearing of the priestly robes, didst command the chosen Aaron to clothe himself in the midst of the sacred with a mystical amice, so that his posterity to follow might grasp a sense of understanding from the example of prior things, lest the instruction of Thy doctrine fail in any age. So that, too, the appearance itself of significations might obtain reverence among the ancients, and among us be more certain experiments of the things, which were enigmas of figures. For, indeed, the having of that anterior Priesthood is an ornament for our mind, and the honor of vestments commends the glory of the High Priesthood not only to us, but as a splendor for souls. Because even those things, which were caressed at that time by carnal glances, required those signs to be understood more, which were in them. And on that account, to this Thy servant, whom Thou hast elected to the ministry of the Priesthood, we beseech Thee, Lord, to grant this grace, so that whatever those veils signified in the glimmer of gold, in the twinkling of gems, and in the variety of multiple works, this same might shine in his morals and acts. Fulfill the height of Thy ministry in thy Priest, and sanctify with the dew of heavenly anointing the one instructed by the ornaments of all glorification. |
The text in bold face is cited as the formula of the Sacrament, though, it can be seen, that its signification is tied up with the entire prayer of consecration.
Prior to this prayer, the Bishops consecrating imposed hands upon the one to be consecrated. And following this prayer, there is the invocation of the Holy Spirit over the one consecrated, the anointing of his head and hands with sacred chrism.
Then there followed a most powerful prayer of petition, which cannot be neglected, since it asks for nearly all the graces of which the Bishops ordained in the new Rite seem to lack.
| Latin | English |
| Hoc, Domine, copiose in caput ejus influat, hoc in oris subjecta decurrat; hoc in totius corporis extrema descendat, ut tui Spiritus virtus et interiora ejus repleat, et exteriora circumtegat. Abundet in eo constantia fidei, puritas dilectionis, sinceritas pacis. Sint speciosi munere tuo pedes ejus ad evangelizandum pacem, ad evangelizandum bona tua. Da ei, Domine, ministerium reconciliationis in verbo, et in factis, in virtute signorum et prodigiorum. Sit sermo ejus, et praedicatio, non in persuasibilibus humanae sapientiae verbis, sed in ostensione spiritus et virtutis. Da ei, Domine, claves regni coelorum ut utatur, non glorietur potestate, quam tribuis in aedificationem, non in destructionem. Quodcumque ligaverit super terram, sit ligatum et in coelis, et quodcumque solverit super terram, sit solutum et in coelis. Quorum retinuerit peccata, retenta sint, et quorum remiserit, tu remittas. Qui maledixerit ei, sit ille maledictus, et qui benedixerit ei, benedictionibus repleatur. Sit fidelis servus, et prudens, quem constituas tu, Domine, super familiam tuam, ut det illis cibum in tempore opportuno, et exhibeat omnem hominem perfectum. Sit sollicitudine impiger, sit spiritu fervens, oderit superbiam, humilitatem ac veritatem diligat, neque eam umquam deserat, aut laudibus aut timore superatus. Non ponat lucem tenebras, nec tenebras lucem: non dicat malum bonum, nec bonum malum. Sit sapientibus et insipientibus debitor; ut fructum de profectu omnium consequatur. Tribuas ei, Domine, cathedram Episcopalem, ad regendum Ecclesiam tuam, et plebem sibi commissam. Sis ei auctoritas, sis ei potestas, sis ei firmitas. Multiplica super eum bene + dictionem et gratiam tuam: ut ad exorandam semper misericordiam tuam tuo munere idoneus et tua gratia possit esse devotus.
Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit, et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. R. Amen |
Lord, let this flow copiously upon his head, and run down to what is below his mouth; let this descend unto the extremes of his body, so that the virtue of Thy Spirit also fill his interiors, and cover round about his exteriors. Let there abound in him the constancy of faith, the purity of love, the sincerity of peace. May his feet be sightly in Thy charge to preach the Gospel of peace, to preach the Gospel of Thy gifts. Grant to him, Lord, the ministry of reconciliation in word, and in deeds, in the virtue of signs and prodigies. Let his speech, and preaching, be not in the persuadable words of human wisdom, but in the display of spirit and virtue. Grant to him, Lord, the keys of the kingdom of the heavens, that he may use, not glory in, the power, which Thou grant for edification, not destruction. Whatsoever he bind on earth, let it be bound also in the heavens, and whatsoever he loosen upon earth, let it be loosed also in the heavens. Whose sins he retains, let them be retained, and whose he remits, remit. Let he who curses him, be cursed, and who blesses him, be filled with benedictions. Let him be a faithful, and prudent, servant, whom Thou, Lord, has constituted over Thy family, to give them food in due season, and display him as an all perfect man. Let him be not indolent in solicitude, let him be fervent in spirit, let him hate pride, let him love humility and truth, and never let it desert him, as one overcome by praises or fear. Let him not reckon light as darkness, nor darkness as light: let him not call evil good, nor good evil. Let him be a debtor to the wise and foolish; so that the fruit of profiting in all follow after him. Grant unto him, Lord, the Episcopal cathedra, to rule Thy Church, and the people committed to him. Let him have authority, let him have power, let him have firmness. Multiply over him Thy bene + diction and grace: so that he can be suitable to exhort Thy mercy always according to Thy charge and devout in Thy grace.
Through Our Lord Jesus Christ, Thy Son, who lives and reigns with Thee in the unity of the Holy Spirit, God, throughout all the ages of ages. Amen.
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CREDITS: The Featured Image is a photograph of the Episcopal Consecration of the future Pope Pius XII (Eugenio Pacelli) by Pope Benedict XV.
by Br. Alexis Bugnolo
For PART II click here.
Since the 70’s there have been doubts raised about the new ritual for episcopal consecration in the Roman Rite
While these doubts regard not only the text of the new formula, but also the intention and purpose of the reform, I wish to consider here the formula itself.
First, a short review. For a sacrament to be valid, the form and matter required by Jesus Christ must be present or used. The form of a sacrament is that which is signified by the ritual. The matter of the Sacrament is that of which the Sacrament is composed. For episcopal consecrations, the matter is a baptized, male. The form is the words and actions which signify the conferal of the episcopal dignity. Consecration of a man as a bishop does not mean, necessarily, the reception of jurisdiction, since not all Bishops hold jurisdiction, though his capacity to hold jurisdiction is essential to the nature of the munus received. So in an episcopal consecration, though a man can receive by it munus, officium, dignitas and be empowered thus to ministerium, the sacramental ritual specifically confers only dignitas. The authorized context in which it is conferred, namely, to consecrate this man for this diocese, for example, in communion with the Church and at the request of legitimate authority, is what confers the munus or officium, and which authorizes the exercise of ministerium.
The formula, then, is principally the words used to express the form of the sacrament. The formula for the ordination of Bishops has varied over time and place. The laying on of hands, as prescribed by Jesus Christ, can be reckoned as the essential part of the form or matter of the sacramental action, depending upon whether one consider the ritual per se or the sacramental conferral as a action, respectively. For the laying on of hands is a sign, and to that extent it is part of the form of the formula. But inasmuch it is an action, not a sequence of words, it is part of the matter of the sacramental action.
While the authors of the new formulas expressly disparaged Scholastic theology, when discussing the validity of a sacramental formula one cannot violate the principles of textual signification which were vindicated by the great Scholastics theologians.
Therefore, to open this discussion, let us consider the new ritual in comparison with the historic texts the use of which it alleges to revive. For the Ritual for the Consecration of a Catholic Bishop in 1848, in Latin and a rather good English translation, see here.
I copy Table 3, below, from the treatise on the validity of the new episcopal rite published by the SSPX, having changed only the English translation, and added my own commentary at each section.
With the great Scholastics, I hold as a principle, that the meaning of the text is the substantial cause of the species of grace or favor impetrated, because God, being Truth and Justice, would disrespect the necessity of creatures to be conformed to truth and justice, if He answered prayers which were not in accord with truth or justice. Likewise, He is Honored and Glorified only when true and just prayers to Him are responded to with grace and mercy, because in this, He shows His Benevolence to those creatures who respect Him as Truth and Justice. Moreover, He teaches us to pray by withholding graces and mercies when we pray wrongly. And if He did not do this, He would be denying Himself as Father, Truth, and Justice.
This is a very important principle to remember when analyzing any text of any prayer. And it can be summed up by this principle of Our Lord: Ask, and you shall receive. A principle which implies, that if you do not ask, you shall not receive. And hence requires that we ask for something specific, if we want to receive something specific at all.
Please note that the English text in this table are my own translations, and NOT those of the original table in the SSPX article. Those English translations were frequently erroneous and omitted words in the original texts, or changed them into more secular or less Biblical expressions.
In this part I, I will simply publish the correct translations of the source texts. I have, however, changed placent in line 35, column 3, to placeat presuming it was merely a typographic error. Note that the 1968 version is the new Ritual for the Ordination of Catholic Bishops, the term “consecration” being replaced with “ordination”.
| 1 |
1968 EDITION Pontificale Romanum, 1968 typical edition |
HIPPOLYTUS La Tradition Apostolique d’Hippolyte, Don Botte (2nd ed.) |
COPTIC RITE Rite Copte, Dz., Ritus Orientalium, t.2, p.23 |
MARONITE RITE Consecration du Patriarche Maronite, Dz., Ritus Orientalium, t.2, p.220 |
| 2 |
Deus et O God and |
Deus et O God and |
…Deus …O God, |
|
| 3 |
Pater Domini nostri Jesu Christi, Father of Our Lord Jesus Christ, |
Pater domini nostri Iesu Christi, Father of Our Lord Jesus Christ, |
Pater Domini nostri et Dei nostri et Salvatoris nostri Jesu Christi… Father of Our Lord and of Our God and of Our Savior, Jesus Christ… |
Pater Domini nostri Jesu Christi, Father of our Lord Jesus Christ, |
| 4 |
Pater misericord-iarum et Deus totius consolationis, Father of mercies and the God of all consolation, |
Pater misericord-iarum et Deus totius consolationis, Father of mercies and the God of all consolation, |
Pater misericordiam et Deus totius consolationis, Father of mercies and the God of all consolation, |
|
| 5 |
qui in excelsis habitas et humilia respicis, Who dwell on high and regards the humble, |
qui in excelsis habitas et humilia respicis, Who dwell on high and regards the humble, |
(see Line 7) |
qui in puris altis habitas perpetuo…et omnia videns, Who dwells perpetualy in the pure heights, in splendor …and sees all things, |
| 6 |
qui cognoscis omnia antequam nascantur, Who know all things before they are born, |
qui cognoscis omnia antequam nascantur, Who know all things before they are born, |
cognoscens omnia antequam fiant, knowing all things before they are done, |
qui omnia, antequam fiant, nosti… Who come to know all things before they are done … |
| 7 |
qui es in altissimis et respicis humiles, Who art in the highest and regardest the humble, |
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| 8 |
tu qui dedisti in Ecclesia tua normas Thou Who hast given norms in Thy Church |
tu qui dedisti terminos in ecclesia Thou Who hast set up the boundaries in the Church. |
qui dedisti statuta ecclesiastica Who hast given the statues of the Church |
qui illuminationem dedisti Ecclesiae Who hast given illumination to the Church |
| 9 |
per verbum gratiae tuae, through the Word of Thy Grace, |
per verbum gratiae tuae, through the Word of Thy Grace, |
per unigenitum Filium tuum Dominum nostrum Jesum Christum, through Thine only-begotten Son, Our Lord Jesus Christ, |
per gratiam unigeniti Filii tui… through the grace of Thine only-begotten Son… |
| 10 |
qui praedestinasti ex principio genus iustorum ab Abraham, Who hast predestined from the beginning the race of the just from Abraham, |
praedestinans ex principio genus iustorum ab Abraham, Predestining from the beginning the race of the just from Abraham, |
qui elegisti Abraham, qui placuit tibi in fide… Who hast elected Abraham, who pleased Thee in faith … |
|
| 11 |
qui constituisti principes et sacerdotes, Who hast constituted princes and priests, |
principes et sacerdotes constituens, constituting princes and priests, |
qui constituisti sacerdotes ab initio… Who hast constituted priests from the start … |
qui principes et sacerdotes ordinasti in sanctuario tuo altissimo… Who hast ordained princes and priests in Thy Most High Sanctuary … |
| 12 |
et sanctuarium tuum sine ministerio non dereliquisti, and didst not leave Thy sanctuary without ministry, |
et sanctum tuum sine ministerio non derelinquens, and not leaving Thy holy (place) without ministry |
qui non reliquisti locum tuum sanctum sine ministerio, Who didst not leave Thy holy place without ministry, |
qui non reliquisti sublime sanctuarium tuum sine ministerio Who didst not leave Thy sublime sanctuary without ministry, |
| 13 |
cui ab initio mundi placuit in his quos elegisti glorificari: Who, from the start of the world wast pleased to be glorified in these whom Thou hast elected: |
ex initio saeculi bene tibi placuit in his quos elegisti dari: from the start of the age it has pleased Thee well that it be given in these whom Thou has elected |
qui complacuisti tibi glorificari in iis, quos elegisti: Who has pleased Thyself to be glorifed in these, whom Thou hast elected: |
Tibi, Domine, etiam placuit modo laudari in hoc servo tuo, et dignum effecisti eum, praeesse populo tuo; Thee, Lord, too, has it pleased to be praised now in this Thy servant, and Thou has made him worthy to preside over Thy people; |
| 14 |
Et nunc And now |
Nunc Now |
Tu iterum nunc Thou, again, now |
|
| 15 |
effunde super hunc electum eam virtutem, quae a te est, Spiritum principalem, pour forth on this chosen one that virtue which is from Thee: the Principal Spirit, |
effunde eam virtutem quae a te est principalis Spiritus pour forth that virtue which from Thee belongs to the Principal Spirit |
effunde virtutem Spiritus tui hegemonici pour forth the virtue of Thy governing Spirit |
illumina eum et effunde super eum gratiam et intelligentiam Spiritus tui principalis, enlighten him and pour forth upon him the grace and understanding of Thy Principal Spirit, |
| 16 |
quem dedisti dilecto Filio tuo Iesu Christo, Whom Thou hast given to Thy beloved Son Jesus Christ, |
quem dedisti dilecto Filio tuo Iesu Christo, Whom Thou hast given to Thy beloved Son Jesus Christ, |
quem tradidisti dilecto Filio tuo, Domino nostro Jesu Christo… Whom Thou hast handed on to Thy Beloved Son, our Lord Jesus Christ… |
|
| 17 |
quem ipse donavit sanctis Apostolis, Whom He Himself granted to the holy Apostles, |
quod donavit sanctis Apostolis, as much as He granted (Him) to the holy Apostles, |
quem donasti Apostolis sanctis tuis which Thou has granted to Thy holy Apostles |
qui datus fuit sanctis tuis… Who was given to Thy saints |
| 18 |
qui constituerunt Ecclesiam per singula loca ut sanctuarium tuum, in gloriam et laudem indeficientem Who constituted the Church in each place as Thy sanctuary, unto the unfailing glory and praise |
qui constituerunt Ecclesiam per singula loca sanctificationem tuam, in gloriam et laudem indeficientem Who constituted the Church in each place as Thy act of sanctification unto the unfailing glory and praise |
||
| 19 |
nominis tui. of Thy Name. |
nomini tuo. of Thy Name. |
in nomine tuo. in Thy Name. |
|
| 20 |
Da, Grant, |
Da, Grant, |
Da igitur Grant, therefore, |
(see Line 22) |
| 21 |
cordium cognitor Pater, O Father, knower of hearts, |
cordis cognitor Pater, O Father, knower of hearts, |
Pater, qui nosti corda omnium, O Father, Who knowest the hearts of all, |
|
| 22 |
effunde pour forth |
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| 23 |
hanc eandem gratiam this same grace |
virtutem tuam Thy virtue |
||
| 24 |
huic servo tuo, quem elegisti ad Episcopatum, to this Thy servant, whom Thou hast elected for the Episcopate, |
super hunc servum tuum quem elegisti ad Episcopatum, upon this Thy servant, whom Thou hast elected to the Episcopate |
super servum tuum N., quem elegisti in Episcopum, upon Thy servant, N., whom Thou hast elected as a Bishop |
super hunc servum tuum, quem elegisti ad patriarc-hatum, upon this Thy servant, whom Thou hast elected to the Patriarchate, |
| 25 |
ut pascat gregem sanctum tuum, that he may pasture Thy holy flock, |
pascere gregem sanctam tuam, to pasture Thy holy flock, |
ut pasceret gregem tuum sanctum, that he might pasture Thy holy flock, |
ut pascat universum gregem tuum sanctum so that he may pasture Thy entire holy flock |
| 26 |
et summum sacerdotium tibi exhibeat sine reprehensione, and exhibit before Thee the most high priestly office without reprehension, |
et primatum sacerdotii tibi exhibere sine reprae-hensione, and exhibit before Thee the primacy of the priestly office without reprehension, |
et ut tibi esset in ministrum irreprehen-sibilem and that he might be as Thy irreprehensible minister |
et summo sacerdotio fungatur sine querela and may exercise the most high priestly office without complaint |
| 27 |
serviens tibi nocte et die, serving Thee night and day, |
servientem tibi nocte et die, as one serving Thee night and day, |
orans ante benignitatem tuam die ac nocte, praying before Thy Benignity day and night, |
die ac nocte tibi ministrans, ministering to Thee day and night, |
| 28 |
ut incessanter vultum tuum propitium reddat so as to incessantly render Thy Face propitius |
incessanter repropitiari vultum tuum to propitiate again incessantly Thy Face |
et concede, ut illi appareat facies tua, eumque dignum redde, and grant, that there appear to him Thy Face and that he render (his office) worthy, |
|
| 29 |
et offerat dona sanctae Ecclesiae tuae; and offer the gifts of Thy Holy Church; |
et offerre dona sanctae Ecclesiae tuae; and to offer the gifts of Thy holy Church; |
congregans (conservans?) numerum salvandorum, offerens tibi dona in sanctis ecclesiis. Gathering (protecting) the number of those to be saved, offering to Thee the gifts in holy churches. |
qui tibi attente et cum omni timore offerat oblationes Ecclesiae tuae sanctae, who shall attentively and with all fear offer to Thee the oblations of Thy Holy Church, |
| 30 |
da ut virtute Spiritus summi sacerdotii habeat potestatem dimittendi peccata grant that, by the virtue of the Spirit of the Most High Priesthood, he have the power of forgiving sins |
Spiritum primatus sacerdotii habere potestatem dimittere peccata to have the Spirit of the priesthood’s primacy to forgive sins |
Ita, Pater omnipotens, per Christum tuum, da ei unitatem Spiritus Sancti tui, ut sit ipsi potestas dimittendi peccata Thus, Omnipotent Father, thorugh Thy Christ, grant to him the unity of Thy Holy Spirit, so that he have the power to forgive sins |
et impertire ei totam potestatem, and share with him the whole power, (See Line 34) |
| 31 |
secundum mandatum tuum; ut distribuat munera secundum praeceptum tuum according to Thy mandate; to distribute munera according to Thy precept |
secundum mandatum tuum, dare sortes secundum præceptum tuum according to Thy mandate, to allot portions according to Thy precept |
secundum mandatum unigeniti tui Filii Jesu Christi Domini nostri, constituendi cleros secundum mandatum ejus ad sanctuarium according to the mandate of Thy Son, Jesus Christ, Our Lord, to constitute clergy according to His mandate for the sanctuary |
|
| 32 |
et solvat omne vinculum and loosen every bond |
solvere etiam omnem colligationem to loosen, even, every binding |
et solvendi vincula omnia ecclesiastica… and to loosen all ecclesi-astical bonds … |
(See Line 34) |
| 33 |
secundum potestatem quam dedisti Apostolis; according to the power which Thou gavest to the Apostles; |
secundum potestatem quam dedisti Apostolis, according to the power which Thou gavest to the Apostles, |
quam dedisti sanctis Apostolis tuis, which Thou gavest to Thy holy Apostles, |
|
| 34 |
ut potestate Spiritus tui solvat omnia ligamina, so that by the power of Thy Spirit he may loosen all bindings, |
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| 35 |
placeat tibi in mansuetudine et mundo corde, offerens tibi odorem suavitatis, may he please Thee in meakness and in a pure heart, as one offering to Thee an odor of sweetness, |
placere autem tibi in mansuetudine et mundo corde, offerentem tibi odorem suavitatis, to be, moreover, pleasing to Thee in meakness and in a pure heart, as one offering to Thee the odor of sweetness, |
et placeat tibi in mansue-tudine et corde humili, offerens tibi in innocentia et irreprehen-sibilitate sacrificium sanctum incruentum, mysterium hujus Testamenti novi, in odorem suavitatis. And may he please Thee in meakness and in humble heart, as one offering to Thee in innocence and irreprehens-ibility the holy unbloody sacrifice, the mystery of this new Testament, as an odor of sweetness. |
et ut placeat tibi in pura humilitate, caritate illum imple, scientia, discretione, disciplina, perfectione, magnanimitate cum puro corde, dum orat pro populo, dum contristatur pro his, qui stulte agunt, eosque ad auxilium trahit, dum offert tibi laudes et confessiones ac orationes in odorem suavitatis and that he may please Thee in pure humility, fill him with charity, knowledge, discretion, discipline, perfection, magnanimity with a pure heart, while he prays for the people, while he weeps for those who act foolishly; and draws them to help, while he offers Thee praises, confessions and prayers as an odor of sweetness, |
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per Filium tuum Iesum Christum, per quem tibi gloria et potentia et honor, cum Spiritu Sancto in sancta Ecclesia et nunc et in saecula saeculorum. Amen. through Thy Son Jesus Christ, through Whom to Thee be the glory and power and honor, with the Holy Spirit in the holy Church both now and unto the ages of ages. Amen. |
per puerum tuum Iesum Christum, per quem tibi gloria et potentia et honor, patri et filio cum spiritu sancto et nunc et in saecula saeculorum. Amen. through Thy Servant-Son Jesus Christ, through Whom to Thee be the glory and power and honor, to the Father and to the Son, with the Holy Spirit both now and unto the ages of ages. Amen. |
per Dominim nostrum Jesum Christum Filium tuum dilectum, per quem tibi gloria, honor et imperium una cum Spiritu tuo Sancto ab aeterno et nunc et omni tempore et in generationem generationum et in saecula infinita. Amen. through our Lord Jesus Christ, Thy Beloved Son, through Whom to Thee be the glory, honor and empire, one with Thy Holy Spirit, from eternity, now, and in every season, and unto the generation of generations, and unto infinite ages. Amen. |
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CREDITS: The Featured Image is a photograph of the Episcopal Consecration of the future Pope Pius XII (Eugenio Pacelli) by Pope Benedict XV.
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The import of the above comparison may not be obvious: since most Catholics may not know that the Maronite Rite and the Coptic Rite are the liturgies of Lebanon and Egypt respectfully, of the Catholics of Lebanon and the Miaphysites of Egypt, which from the time of the Apostles were recognized as having valid episcopal lineages.
Therefore, if the new ritual does not validly consecrate a man to be a bishop, then neither would the Maronite Rite or the Coptic validly consecrate. But then neither would have valid sacraments. — However, the Roman Church has always regarded the Maronites and Copts as having valid episcopal lineages and sacraments.
There is no middle ground in this argument.
by Br. Alexis Bugnolo
Right now, Our Lord, who was illegally seized and arrested by the guards of the Temple, under direct orders of the High Priests, is standing before Pilate. He was unceremoniously trotted before the Sanhedrin and sacrilegiously struck by the High Priest, falsely accused by paid perjurers and condemned by a vote of all but a few, among them Joseph of Arimathea.
Then, the High priests, who did not have the authority to put Jesus of Nazareth to death, sought someone to do it for them. The persecution of the Church was begun by the chief religious authorities of the Jews. They wanted this Man who claimed to be God, and proved it by numerous miracles, the most outrageous of which, to the High Priests, was the resurrection of Lazarus in a village near Jerusalem: they wanted this Man dead, by any means possible.
So they brought him before Pontius Pilate, the Roman Procurator of Judea.
Pilate, being an astute, man, could see that he was being played. But the High Priests were not offering him anything in return, and his wife, warned in a dream, was counseling him to release Jesus. So He sent him away, when he heard Jesus was from Nazareth, in Galilee, telling the High Priests to show him to Herod, who was tetrarch over Galilee. It was a clever move of a calculating man with still some shred of decency.
But Herod, a notorious sodomite, wanted to see signs and wonders and Jesus would not even dignify him with a spoken word, so Jesus was sent back to Pilate, and there the High Priests cannived to get Him convicted, saying falsely that Jesus was inciting dissent to Roman Rule and specifically to the collection of the Tax by the Emperor at Rome. If Pilate did not put Jesus to death, they would accuse Pilate of not being a amicus Caesaris, a friend of Ceasar. And since the current Roman Emperor, Tiberius, was putting to death anyone who he thought was not his friend, Pilate was clearly being check-mated.
So he had Jesus scourged and his soldiers crowned Jesus with thorns to mock this Jew.
But still Pilate resisted. He told the crowds assembled, there before the Praetorium, that it was the custom of Rome to release one prisoner condemned to death. Who would it be? He asked the crowds. Barrabbas! they shouted. Amazed, he responded: And what am I do with Jesus? Crucify Him! Crucify Him! they all shouted, and they sealed their demands with a most vile oath: May his blood be upon us and upon our children. These were the actual words of the Jews assembled there. Saint Matthew the Apostle, a Jew himself, records them in his Gospel. In other words, the crowds cursed themselves.
So Pilate ordered Jesus to be condemned to death, but symbolically washed his hands before the crowds, to show that this death was on them, not on him.
And thus, the Roman Soldiers fixed the Cross on Jesus shoulders. We know from the Shroud of Turin, that the Cross bar was tied to His shoulders in such a way that if he tried to run He would trip and fall.
No one spoke in Jesus’ favor. No one came to help Jesus, except one who was pressed into service.
As the Mystical Body of Christ, today, has been condemned by the wicked High Priests in the Vatican to be torn asunder from Jesus in the Sacraments, and to be arrested in their homes by the forces of the State, we all have reason to recall Christ’s Passion more vividly this year of Our Lord 2020. Let us walk with Him in our prayers and devotions and meditations this day!
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As we continue our perusal of the repertoire of the sacred polyphony of Tomás Luis de Victoria, the most famous composer of 16th Century Spain, we feature today his Complete Collection of Hymns for Holy Week.
FromRome.Info features at 5 P.M. daily, Rome time, a selection of sacred music for the edification of our readers, so that they can better grasp how contrary to the very nature of Catholic liturgy were the so called “reforms” of Vatican II.
https://youtu.be/B5JH6QL7F3w
As we continue our perusal of the repertoire of the sacred polyphony of Tomás Luis de Victoria, the most famous composer of 16th Century Spain, we feature today his Missa Salve Regina, a Mass written in honor of Our Lady..
FromRome.Info features at 5 P.M. daily, Rome time, a selection of sacred music for the edification of our readers, so that they can better grasp how contrary to the very nature of Catholic liturgy were the so called “reforms” of Vatican II.
As we continue our perusal of the repertoire of the sacred polyphony of Tomás Luis de Victoria, the most famous composer of 16th Century Spain, we feature today his Officium Defunctorum, that is, the Divine Office for the repose of the soul of one who has died.
The is performance is by Chorus Tomás Luis de Victoria (Granada) directed by Pablo García Miranda, along with the Zenobia Scholars directed by- Director Rupert Damerell, and was performed on Nov. 15, 2015, at the Monastery of San Jerónimo, Granada, and organized by Juventudes Musicales de Granada.
FromRome.Info features at 5 P.M. daily, Rome time, a selection of sacred music for the edification of our readers, so that they can better grasp how contrary to the very nature of Catholic liturgy were the so called “reforms” of Vatican II.
As we continue our perusal of the repertoire of the sacred polyphony of Tomás Luis de Victoria, the most famous composer of 16th Century Spain, we feature today his Responsiones for the Tenebrae, a which is celebrated on Holy Wednesday morning in the Ancient Roman Rite.
This performance is by the University of Texas Chamber Singers, James Morrow conducting, at the Mission of the Immaculate Conception, San Antonio, Texas, USA.
FromRome.Info features at 5 P.M. daily, Rome time, a selection of sacred music for the edification of our readers, so that they can better grasp how contrary to the very nature of Catholic liturgy were the so called “reforms” of Vatican II.
The images speak for themselves and rebuke all those who follow a false pope.
As we continue our perusal of the repertoire of the sacred polyphony of Tomás Luis de Victoria, the most famous composer of 16th Century Spain, we feature today his O Domine Iesu Christe, a Hymn for Palm Sunday and Good Friday.
FromRome.Info features at 5 P.M. daily, Rome time, a selection of sacred music for the edification of our readers, so that they can better grasp how contrary to the very nature of Catholic liturgy were the so called “reforms” of Vatican II.
As we continue our perusal of the repertoire of the sacred polyphony of Tomás Luis de Victoria, the most famous composer of 16th Century Spain, we feature today his Salve Regina, the Marian Hymn known in English as, the Hail Holy Queen.
FromRome.Info features at 5 P.M. daily, Rome time, a selection of sacred music for the edification of our readers, so that they can better grasp how contrary to the very nature of Catholic liturgy were the so called “reforms” of Vatican II.
As we continue our perusal of the repertoire of the sacred polyphony of Tomás Luis de Victoria, the most famous composer of 16th Century Spain, we feature today his The Reproaches, or Improperia, which are normally chanted on Good Friday as an expression of Christ lamenting His rejection by the Jewish people.
FromRome.Info features at 5 P.M. daily, Rome time, a selection of sacred music for the edification of our readers, so that they can better grasp how contrary to the very nature of Catholic liturgy were the so called “reforms” of Vatican II.
A MEDITATION FOR THE ANCIENT FEAST OF
THE SEVEN SORROWS OF THE BLESSED VIRGIN MARY
ON THE FRIDAY BEFORE GOOD FRIDAY
by Br. Alexis Bugnolo
One of the most horrible aspects of the liturgical wreckage wrought in the name of Vatican II was the cancellation of the ancient feasts which had great power to move the hearts of the faithful in remembrance of Christ’s Most Holy Passion.
Today is such a feast day. It is the Feast of Our Lady of the Seven Sorrows. Placed today, on the Friday before Good Friday, it served to provide an opportunity for the faithful to share in the remembrance of what Our Lady suffered when She heard that the High Priests had ordered the arrest of Jesus and all the other sorrows which would follow from that, without neglecting the sorrows She had already endured in Her life long devotion to Her Divine Son.
And if you would like to read more about the power of Our Lady’s tears, I wrote an article about it in December, 2019: In Her tears, the Church can find salvation from apostasy.
But this year, I think most of us can understand personally in a much better way the greats anguish and suffering which struck at the Immaculate Heart of Mary when She heard that the High Priests had arrested Jesus.
That was the ultimate rejection of Her Son by the supreme institutionalized religious authorities of Her day. It was the perfect act of treachery by men whose religious duty was to uphold the Covenant of Moses, which forbade the arrest or accusation of a just man, and to await for the Messiah and receive Him.
By this act, Our Lady and the faithful disciples would be deprived of the preaching of Jesus and the presence of Jesus. He would longer be there to absolve them of their sins, to heal their sick, to be near their loved ones in death, He would no longer be there at their marriages, nor at their baptisms. He would no longer be there to lay his hands on the little ones, to confirm them in the Holy Spirit, nor upon men to ordain them priests.
And we today are in the same predicament as Our Lady of Sorrows.
Because by our Bishops we have been deprived of the preaching of Jesus in His priests. We have been deprived of the presence of Jesus in His Sacrament and through his priests. We have been deprived of the forgiveness of our sins by Jesus in His priests, we have been deprived of the last rights from Jesus in His priests. We have been deprived of Baptism by Jesus in His priests, we have been deprived of confirmation by Jesus in His priests. We have been deprived even of our priests, who now hunker away in hiding.
In the English language, this meditation is easier, since the word, “arrested”, means actually ‘to stop’.
Alas, though artists have excelled in depicting the sufferings of Jesus Christ in all their anatomical perfection, nevertheless, they still have not succeeded, in my opinion, in capturing the anguish which tore the Immaculate Heart of Mary asunder and disfigured Her Immaculate Visage with grief, when She heard these words: The High Priests have arrested Jesus!
This year, we need to look at our own conditions and recall what Our Lady suffered: The High Priests have arrested Jesus. And where will we go to find Him?
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As we continue our perusal of the repertoire of the sacred polyphony of Tomás Luis de Victoria, the most famous composer of 16th Century Spain, we feature today his Officium defunctorum, or Office for the Dead. The office of the dead was the Divine Office recited on the days of funerals or commemorations of the deceased.
This performance is by the Tallis Scholars, with Peter Phillips, conducting, along with the Collegium Vocale of Gent, conducted by Philippe Herreweghe
FromRome.Info features at 5 P.M. daily, Rome time, a selection of sacred music for the edification of our readers, so that they can better grasp how contrary to the very nature of Catholic liturgy were the so called “reforms” of Vatican II.
Having lingered among the works of Palestrina, the most famous composer of sacred polyphony in Italy in the 16th century, we pass to Tomás Luis de Victoria, the most famous composer of the same, in 16th Century Spain. Today we feature is Ave maria.
This performance is by the Royal Choir of Catalunya, with Jordi Savall conducting.
FromRome.Info features at 5 P.M. daily, Rome time, a selection of sacred music for the edification of our readers, so that they can better grasp how contrary to the very nature of Catholic liturgy were the so called “reforms” of Vatican II.
